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Sino-Platonic Papers, Number 88

PDF file(s) from internet source(s), on topics related to: Awadhi, Magadhi, Prakrit, Kaithi, Sanskrit, Ashokan, Bhojpuri, Bihari, Siddham, Eastern Indo-Aryan, Indic, Maithili

For the full source text of the lecture: Visit http://www.Shurangama.com/mantra/Shurangama_Mantra_Siddham_Sanskrit_with_Ven_Hua_Verses.doc --- The Shurangama Mantra is the longest mantra in Buddhism -- It is the "Efficacious Language of Heaven and Earth." Master Hua says, "Now I am explaining the Shurangama Mantra for you and it is extremely difficult to encounter such a rare Dharma assembly as this. Billions of eons pass and no one explains the Shurangama Mantra even once. Nor is it easy to explain even once. When I am explaining, I know full well that no one understands what's being said. Even if there are those who think they do, they don't really understand. Some think they already understand and so they don't pay attention, but that's also failing to understood. Among the Buddha's teachings, the Shurangama Mantra is considered to be the king of mantras because it is the longest and most important. The flourish or demise of Buddhism rests entirely with the Shurangama Mantra. It is the efficacious phrases of the Shurangama Mantra that keep heaven and earth from being destroyed. It is the efficacious phrases of the Shurangama Mantra that keep the world from coming to an end. That is why I often tell you that as long as a single person can recite the Shurangama Mantra, the world cannot be destroyed, nor can Buddhism. But when there is no longer anyone who can recite the Shurangama Mantra, then very quickly the world will be destroyed, because the Proper Dharma no longer abides. The Shurangama is also called the most magical and wonderful language. Whoever recites it will become protected by Vajra Treasury Bodhisattvas of Medicine Buddha (Akshobhya Mitrugpa). If you want to hold the mantra, you have to be sincere in your intent, rectify your mind and cultivate your body. Then you must get rid of your desire for material objects and people. Now what is meant by getting rid of your desire for material objects and people? It means to transform of all your desire for physical comforts, pleasures and things -- it means not having greed or lust but instead having simultaneous wisdom and compassion. If you can get rid of material desires, establish your intent to benefit others more than your self, make firm your determination (Bodhichitta), and be really sincere, then, in holding this mantra, you will get a response. Discussion of Lines 1-9 plus bird's eye view summary of the entire mantra. Please chant one time or more the following Sanskrit Buddhist Mantras in order to help in studying and mastering these priceless Dharma wisdom-compassion teachings: Maha Prajna Paramita: Gaté Gaté Paragaté Parasamagaté Bodhi Svaha! Om Namo Vipashina Buddha Namaha! Om Namo Lion's Roar Tathagata Namaha! Om Namo Avalokiteshvara Bodhisattva Mahasattva Maha Karuni Kaya Om Sarva Abhaya. For immense memory like Ananda (who memorized all the discourses of the Buddha), chant the 37th Hand and Eye of Avalokiteshvara Bodhisattva, called the "Jeweled Sutra Hand and Eye". To assist in memorizing mantras, sutras, chants, prayers, texts and other literature in order to teach and benefit beings and to relive their suffering, please chant line 57 of the Great Compassion Mantra: Mwo He Syi Two Ye. As told by Avalokiteshvara Bodhisattva in the Dharani Sutra: "For much learning and extensive study, use the Jeweled Sutra Hasta-Netram Mantra 37 (lines 55-58). It goes like this: Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he." Om Namo Ksitigarbha Bodhisattva (Namo Di Zang Wang Pu Sa - Om Bo La Mo Ning Two Ning So Po Heh. Om Maha Prani-Dhani Svaha Om Namo Ksitigarbha Bodhisattva Maha Pranidhana Swaha, Om Namo Nitya Bhikshu Bodhichitta Bodhisattva Pranidhana Paramita Swaha. Om Ah Ksitigarbha Thlim Hum Om ah kshiti garbha thaleng hung) Gate Gate Paragate Parasamagate Bodhi Svaha! Here is the Shurangama Mantra section containing references to Tara: Namo Vipashina Shurangama Dharani Mantra Sutra Great Compassion - E Na Li Pi She Ti - She Dan Dwo Bwo Da La. Om Namo Vipashina Shurangama Mantra 1. na mwo sa dan two, 2. su chye dwo ye, 3. e la he di, 4. san myau san pu two sye, 5. na mwo sa dan two, 6. fwo two jyu jr shai ni shan, 7. na mwo sa pe, 8. bwo two bwo di, 9. sa dwo pi bi, 10. na mwo sa dwo nan, 11. san myau san pu two, 12. jyu jr nan, 13. swo she la pe jya, 14. seng chye nan, 15. na mwo lu ji e lwo han dwo nan, 16. na mwo su lu dwo bwo nwo nan, 17. na mwo swo jye li two chye mi nan, 18. na mwo lu ji san myau chye dwo nan, 19. san myau chye be la, 20. di bwo dwo nwo nan, 21. na mwo ti pe li shai nan, 22. na mwo syi two ye, 23. pi di ye, 24. two la li shai nan, 25. she pwo nu, 26. jya la he, 27. swo he swo la mwo two nan, 28. na mwo ba la he mwo ni, 29. na mwo yin two la ye, 30. na mwo pe chye pe di, 31. lu two la ye, 32. wu bwo be di, 33. swo syi ye ye, 34. na mwo pe chye pe di, 35. nwo la ye, 36. na ye, 37. pan je mwo he san mwo two la, 38. na mwo syi jye li dwo ye, 39. na mwo pe chye pe di, 40. mwo he jya la ye, 41. di li bwo la na, 42. chye la pi two la, 43. bwo na jya la ye, 44. e di mu di, 45. shr mwo she nwo ni, 46. pe syi ni, 47. mwo dan li chye na, 48. na mwo syi jye li dwo ye, 49. na mwo pe chye pe di, 50. dwo two chye dwo jyu la ye, 51. na mwo be tou mwo jyu la ye, 52. na mwo ba she la jyu la ye, 53. na mwo mwo ni jyu la ye, 54. na mwo chye she jyu la ye, 55. na mwo pe chye pe di, 56. di li cha, 57. shu la syi na, 58. bwo la he la na la she ye, 59. dwo two chye dwo ye, 60. na mwo pe chye pe di, 61. na mwo e mi dwo pe ye, 62. dwo two chye dwo ye, 63. e la he di, 64. san myau san pu two ye, 65. na mwo pe chye pe di, 66. e chu pi ye, 67. dwo two chye dwo ye, 68. e la he di, 69. san myau san pu two ye, 70. na mwo pe chye pe di, 71. bi sha she ye, 72. jyu lu fei ju li ye, 73. bwo la pe la she ye, 74. dwo two chye dwo ye, 75. na mwo pe chye pe di, 76. san bu shr bi dwo, 77. sa lyan nai la la she ye, 78. dwo two chye dwo ye, 79. e la he di, 80. san myau san pu two ye, 81. na mwo pe chye pe di, 82. she ji ye mu nwo ye, 83. dwo two chye dwo ye, 84. e la he di, 85. san myau san pu two ye, 86. na mwo pe chye pe di, 87. la dan na ji du la she ye, 88. dwo two chye dwo ye, 89. e la he di, 90. san myau san pu two ye, 91. di pyau, 92. na mwo sa jye li dwo, 93. yi tan pe chye pe dwo, 94. sa dan two chye du shai ni shan, 95. sa dan dwo bwo da lan, 96. na mwo e pe la shr dan, 97. bwo la di, 98. yang chi la, 99. sa la pe, 100. bwo dwo jye la he, 101. ni jye la he, 102. jye jya la he ni, 103. ba la bi di ye, 104. chr two ni, 105. e jya la, 106. mi li ju, 107. bwo li dan la ye, 108. ning jye li, 109. sa la pe, 110. pan two nwo, 111. mu cha ni, 112. sa la pe, 113. tu shai jya, 114. tu syi fa, 115. bwo na ni, 116. fa la ni, 117. je du la, 118. shr di nan, 119. jye la he, 120. swo he sa la rau she, 121. pi dwo beng swo na jye li, 122. e shai ja bing she di nan, 123. na cha cha dan la rau she, 124. bwo la sa two na jye li, 125. e shai ja nan, 126. mwo he jye la he rau she, 127. pi dwo beng sa na jye li, 128. sa pe she du lu, 129. ni pe la rau she, 130. hu lan tu syi fa, 131. nan je na she ni, 132. pi sha she, 133. syi dan la, 134. e ji ni, 135. wu two jya la rau she, 136. e bwo la shr dwo jyu la, 137. mwo he bwo la jan chr, 138. mwo he dye dwo, 139. mwo he di she, 140. mwo he shwei dwo she pe la, 141. mwo he ba la pan two la, 142. pe syi ni, 143. e li ye dwo la, 144. pi li jyu jr, 145. shr pe pi she ye, 146. ba she la mwo li di, 147. pi she lu dwo, 148. bwo teng wang jya, 149. ba she la jr he nwo e je, 150. mwo la jr pe, 151. bwo la jr dwo, 152. ba she la shan chr, 153. pi she la je, 154. shan dwo she, 155. pi ti pe, 156. bu shr dwo, 157. su mwo lu bwo, 158. mwo he shwei dwo, 159. e li ye dwo la, 160. mwo he pe la e bwo la, 161. ba she la shang jye la jr pe, 162. ba she la jyu mwo li, 163. jyu lan two li, 164. ba she la he sa dwo je, 165. pi di ye, 166. chyan je nwo, 167. mwo li jya, 168. ku su mu, 169. pe jye la dwo nwo, 170. pi lu je na, 171. jyu li ye, 172. ye la tu, 173. shai ni shan, 174. pi je lan pe mwo ni je, 175. ba she la jya na jya bwo la pe, 176. lu she na, 177. ba she la dwun jr je, 178. shwei dwo je, 179. jya mwo la, 180. cha che shr, 181. bwo la pe, 182. yi di yi di, 183. mu two la, 184. jye na, 185. swo pi la chan, 186. jywe fan du, 187. yin tu na mwo mwo sye.

A glimpse into one of the oldest medical systems- Siddha Medicine. / / Directed by- Ani Thomas / Producer & Commissioning Editor- Rajiv Mehrotra / / Ani Thomas is a screenwriter, consultant and director, with a Diploma in Film Direction from FTII. He has made a number of ad films for various agencies and written various screenplays, including feature scripts for Chor Chor Super Chor and Urban Moon, which was official selection for the producers lab at the International FilmFestival of Rotterdam. He has directed and edited various documentaries, short fiction and experimental films. / / Rajiv Mehrotra is the Managing Trustee and Commissioning Editor of PSBT - his films have won more than 300 awards worldwide, including 32 in 31 years from the President of India. His nine books are available in 50 languages and editions. / / / / / PSBT is a not-for-profit that nurtures and supports the production of independent documentary films. Over two decades, it has produced some 700 documentary films. Each film averages two festival selections and every second film an award. / / Its Board of Trustees includes Adoor Gopalakrishnan, Fali Nariman, Kiran Karnik, Shyam Benegal, Sharmila Tagore and CEO, Prasar Bharati. / / Credits / Cinematographers: Baiju Kurup, Godly Koshy / Editor: Ani Thomas / Location Sound Recordists: Godly Koshy, Prasad B / Sound Editor: Abhik Chatterjee / / Produced by PSBT in partnership with Doordarshan India. / http://www.psbt.org/ ; http://www.ddindia.gov.in/ / / For Festival and screening queries, please write to us at [email protected]

For the full source text of the lecture: Visit http://www.Shurangama.com/mantra/Shurangama_Mantra_Siddham_Sanskrit_with_Ven_Hua_Verses.doc --- The Shurangama Mantra is the longest mantra in Buddhism -- Here is the latest version from our research of the Shurangama Sanskrit Devanagari version side-by-side with the more ancient and more commonly chanted Siddham Sanskrit version. Master Hsuan Hua says, "The entire title of the Shurangama Mantra is "Great White Canopy of Light Dharani Mantra" (mo he sa dan tuo bo da la tuo lo ni zhou). It is also called "Brilliant Buddha's Crown, Great White Canopy of Light, Unsurpassed Spiritual Mantra." The Buddha's Crown refers to the transformation Buddha atop the Buddha's crown. There is no way to conceive the subtle wonder of the mantra. The content of the Shurangama Mantra subdues heavenly demons and controls externalists. Every line, from beginning to end, is the Buddhas' mind-ground Dharma-door. Each line has its own function; each possesses its own esoteric wonder; and each is endowed with incredible power. The recitation of a single word, a single line, a single assembly, or the recitation of the entire mantra causes the heavens to vibrate and the earth to tremble; it's said that heaven and earth are shocked, the ghosts and spirits wail, the demons keep a wide distance, and mountain and river sprites hide away. That brilliance at the Buddha's crown represents the power of the mantra that can dispel every sort of darkness and that enables people to amass all kinds of merit and virtue. If you can accept and uphold the Shurangama Mantra, then you will definitely become a Buddha in the future. You will certainly attain the Unsurpassed Proper and Equal Right Enlightenment. If you continually recite the Shurangama Mantra, then you can get rid of your karmic obstacles from last life and all past lives. That's the incredible function of the Shurangama Mantra!" Sitātapatrā सितातपत्रा om namaḥ śrī-sarva-buddha-bodhisattvebhyaḥ| ॐ नमः श्रीसर्वबुद्धबोधिसत्त्वेभ्यः। evaṁ एवं mayā मया śrutam श्रुतम् ekasmin एकस्मिन् samaye समये bhagavān भगवान् deveṣu देवेषु trāyastriṁśeṣu त्रायस्त्रिंशेषु viharati विहरति sma| स्म। एवं मया श्रुतम् एकस्मिन् समये भगवान् देवेषु त्रायस्त्रिंशेषु विहरति स्म। sudharmāyāṁ सुधर्मायां deva-sabhāyāṁ देव सभायां mahatā महता bhikṣu-saṁghena भिक्षु संघेन mahatā महता ca च bodhisattva-saṁghena बोधिसत्त्व संघेन bhikṣu-śataiḥ भिक्षु शतैः śakreṇa शक्रेण ca च devatānām-indreṇa देवतानामिन्द्रेण sārdham| सार्धम्। सुधर्मायां देवसभायां महता भिक्षुसंघेन महता च बोधिसत्त्वसंघेन भिक्षुशतैः शक्रेण च देवतानामिन्द्रेण सार्धम्। tatra तत्र khalu खलु bhagavān भगवान् prajñapta प्रज्ञप्त evāsane एवासने niṣadya निषद्य uṣṇīṣam-avalokitaṁ उष्णीषम वलोकितं nāma नाम samādhiṁ समाधिं samāpadyate समापद्यते sma| स्म। तत्र खलु भगवान् प्रज्ञप्त एवासने निषद्य उष्णीषमवलोकितं नाम समाधिं समापद्यते स्म। samanantara-samāpannasya समनन्तर समापन्नस्य bhagavata भगवत uṣṇīṣam-adhyādimāni उष्णीषम ध्यादिमानि mantra-padāni मन्त्र पदानि niścaranti निश्चरन्ति sma| स्म। समनन्तरसमापन्नस्य भगवत उष्णीषमध्यादिमानि मन्त्रपदानि निश्चरन्ति स्म। namo नमो bhagavate भगवते uṣṇīṣāya उष्णीषाय śuddhe viraje vimale svāhā| namo bhagavate apraṇihato uṣṇīṣāya| 1. namo buddhāya| namo dharmāya| namo saṁghāya| नमो भगवते namo bhagavate उष्णीषाय uṣṇīṣāya शुद्धे śuddhe विरजे viraje विमले vimale स्वाहा। svāhā नमो namo भगवते bhagavate अप्रणिहतो apraṇihato उष्णीषाय। uṣṇīṣāya 1. NAMO STATHĀ Na mwo Sa dan two "Returning our lives, bowing in reverence, is the meaning of Na mwo. All three karmas made pure is Sa Dan Two. Affliction and Bodhi appear only from the mind. Confused, one is a common person, enlightened, one is a Buddha." (Source of the these 4 line verses for each line of the Mantra is the Venerable Tripitaka Master Hsuan Hua of the City of 10,000 Buddhas, Vajra Bodhi Sea -- A Journal of Orthodox Buddhism - hereafter referred to as simply VBS, November 1981 Issue) 2. SUGATĀYA Su chye dwo ye "Not coming, not going, the illusion of flowers in a mirror. Neither emptiness, nor form, the obliqueness of moonlight in water. Apart from dust, cut off from marks, where does one dwell? Adding a head on top of a head is to be like Yajnadatta." (Hua - VBS 12-1981) 3. ARHATÉ E la he di "Worthy of receiving offerings from both people and gods, Planting blessings, nurturing wisdom, the response accordingly penetrates. Cause and effect perfected, one is accomplished in a myriad conducts." (Hua - VBS 1-1982) 4. SAMYAK SAMBUDDHĀYA San myau San pu two sye "Treasury of Brightness in empty space and the Dharma Realm, Greatly Wise Honored One in ten directions and three periods, To the true nature I now return my life in refuge, To proper knowledge and enlightenment in the wonderful Dharma Hall." (Hua - VBS 2-1982) 5. NAMO STATHĀ Na mwo Sa dan two "Believing the Holy Teaching and the doubly-perfected Honored One, Giving inside and out is to emulate the One Capable of Humaneness. Attached to nothing is comfort and ease. In liberation of knowledge and views, there is no self or others." (Hua - VBS 3-1982) 6. BUDDHĀ KOTI USNĪSĀM Fwo two Jyu jr Shai ni shan "A thousand million fine marks adorn his body. Great Summit of the Buddha's Crown in secret magical writings. If one receives and upholds them with diligent vigor, In taking refuge with the Dharma Jewel, every day is new." (Hua - VBS 4-1982) (For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533) (For Jyu jr [Koti -- meaning one trillion], see lines 6, 12, 222) 7. NAMAH SARVA Na mwo Sa pe "Paying reverence to all Mahasattvas, In the pure field of blessings grow Bodhi sprouts. Nurture and water them, be constantly vigorous. With merit and fruition full, you join the Dragon Flower." (Hua - VBS 5-1983) 8. BUDDHĀ BODHI Bwo two Bwo di "Greatly penetrating, greatly enlightened is the Great Hero. Teacher of people and gods, he is replete with blessings and wisdom. As a cause, cultivate the Six Perfections to paramita. In the fruition, fulfill a myriad practices in wonderful enlightenment thus." (Hua - VBS 6-1983) 9. SATVE BHYAH Sa dwo Pi bi "Above, seeking the Buddha path to wisdom. Below, transforming beings with compassion by being of the same substance. Well regulate and subdue body, mouth, and mind. Broadly explain the supreme discourses on greed, anger, and stupidity." (Hua - VBS 7-1983) 10. namaḥ saptānāṁ नमः सप्तानां Na mwo Sa dwo nan "Great courageous one with a great mind for the Way, Is like a lotus flower that is not defiled by the dust. In six periods of the day and night, he is ever watchful and alert, Constantly smelting real gold right within the fire." (Hua - VBS 8-1982) (For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) 1. Om Namo Vipashin Buddha of Antiquity; 2. Om Namo Shikhin Buddha; 3. Om Namo Vishvabhu Buddha; 4. Om Namo Krakucchanda Buddha; 5. Om Namo Kanakamuni Buddha; 6. Om Namo Kashyapa Buddha; 7. Om Namo Original Teacher, Shakyamuni Buddha; (Source: The Repentance-Dharma of Medicine Master Buddha - Bhaisajya-guru-vaidurya-prabh Masa, Buddhist Text Translation Society - BTTS, 1991) 11. samyak-saṁbuddha सम्यक्संबुद्ध San myau San pu two "All Buddhas in the ten directions and the three periods of time Renounce their lives for the Dharma and amass merit and virtue. For many kalpas they themselves practiced the Bodhisattva Way, Feeding the tiger, rescuing the eagle, in pursuit of Dharma." (Hua - VBS 9-1982) 12. koṭīnāṁ कोटीनां Jyu jr nan "Thousands of millions of Bodhisattvas and thousands of millions of Buddhas, Are superior leaders among the sages, protectors of cultivators. With a true mind, seek the Dharma, be forever non-retreating. In the future, it is for certain one will be born in the Land of No Concern." (Hua - VBS 10-1982) namo नमो maitreya-pramukhānāṁ sarva- मैत्रेयप्रमुखानां 8. buddha-bodhisattvānāṁ सर्वबुद्धबोधिसत्त्वानां sarva-8. buddha-bodhisattvānāṁ 13. saśrāvaka- सश्रावक Swo she la pe jya "Amid deep mountains and hidden valleys, they cultivate the mysterious Way. The myriad things are produced and destroyed in the twelve causal conditions. Spring flowers spontaneously blossom; autumn leaves fall. Suddenly, in bright illumination, they enlighten to real meaning." (Hua - VBS 11-1982) 14. saṁghānām| संघानाम्। Seng chye nan "Pratyekas and Shrotaapannas, Solitary and Conditionally Enlightened Ones: Their meanings are the same. Diligently do they sweep clean, with single-minded resolve. Superior leadership is transmitted to those of future study and no study." (Hua - VBS 12-1982) 15. namo loke arhatānām| नमो लोके अर्हतानाम्। Na mwo Lu ji e lwo han dwo nan "Worthy of receiving offerings from both people and gods, Planting blessings, nurturing wisdom, the response accordingly penetrates. Cause and effect perfected, one is accomplished in a myriad conducts." (Hua - VBS 1-1982) "The First Fruit is Shrotaapanna -- Position of the Way of Seeing, The Second Fruit is Sakridagamin -- Position of the Way of Cultivation, The Third Fruit is Anagamin, The Fourth Fruit is Arhat -- Position of the Way of Certification." (Hua - VBS 8-1983) "The first three stages of Arhatship, called fruit positions, are similar to unripened fruit on a tree. The fourth stage, the attainment of Arhatship, is called the Way position, and corresponds to ripe, harvested fruit." (A General Explanation of the Vajra Prajna Paramita Sutra, p. 78) (For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344) 16. namaḥ strota-āpannānām| नमः स्त्रोत-आपन्नानाम्। Na mwo Su lu dwo bwo nwo nan "Enter now the flow of the Sages' Dharma nature, And turn your back on the common people's wanderings through six dusts. With view delusions cut off, one is certified to first fruition. Continue in vigor and sail in the Great Compassion Boat." (Hua - VBS 2-1983) "A Shrotaapanna is a first stage Arhat. Certification to the first fruit of Arhatship, which is within the Small Vehicle, comes when the eighty-eight categories of view delusions are smashed." "The first fruit is that of Shrotaapanna, a Sanskrit word which means "One Who Has Entered the Flow." He opposes the flow of common people's six dusts and enters the flow of the sage's dharma-nature. Entering the flow means entering the state of the accomplished sage of the Small Vehicle." (Vajra Sutra Commentary, p. 78) 17. namaḥ sakṛd-āgāmināma| नमः सकृदागामिनाम। Na mwo Swo jye li two Chye mi nan "Although called the Once-Returner, actually there is no returning. With thought delusions terminated, one sits upon a lotus platform. In empty space, constantly manifesting the eighteen transformations, In this realm and other directions, there are a million changes." (Hua - VBS 4-1983) "One of the second fruit, the Sakridagamin, returns but once, being born once in the heavens and once among men." (Vajra Sutra Commentary, p. 80) Vajra Prajna Paramita Sutra: "Subhuti, what do you think? Can a Sak¶d±g±min have the thought, ‘I have obtained the fruit of Sak¶d±g±min.'?" Subhuti said, "No, World Honored One. And why? A Sak¶d±g±min means One Who Returns Once More, but he actually does not have a returning. For that reason, he is called a Sakridagamin." (Vajra Sutra, p. 80) namo anāgāminām| नमो अनागामिनाम्। 18. namo loke samyag-gatānām| नमो लोके सम्यग्गतानाम्। Na mwo Lu ji san myau Chye dwo nan "Worthy and Sagely Sanghans of all the world, Greatly Wise Honored Ones of Proper, Equal Enlightenment, I offer my life in obeisance and beseech you to gather me in, So I may perfect Bodhi that neither increases nor decreases." (Hua - VBS 5-1983) Vajra Prajna Paramita Sutra: "Subhuti, what do you think? Can an Arhat have the thought, ‘I have obtained Arhatship.'?" Subhuti said, "No, World Honored One. And why? Actually there is no dharma called an Arhat. World Honored One, if an Arhat had the thought, ‘I have attained Arhatship' that would be attachment to self, to others, to living beings and to a life. World Honored One, the Buddha says that in my attainment of the No Strife Samadhi, I am the foremost among men, that I am the foremost Arhat free from desire. World Honored One, I do not have the thought, ‘I am an Arhat free from desire.' If I had the thought, ‘I have attained Arhatship' then the World Honored One could not say, ‘Subhuti is the foremost of those who delight in practicing Arana (Pure Conduct).' Since Subhuti actually has no practice, he is called ‘Subhuti, who delights in practising Arana.'" (Vajra Sutra, p. 82) 19. 20. namaḥ samyak-prati-pannānām| नमः सम्यक्प्रति पन्नानाम्। SAMYAKPRATI सम्यक्प्रति San myau Chye be la di "Not returning to the Desire Realm (K±ma Dh±tu), he's certified to Nirvana. He understands the myriad dharmas and penetrates to the source. With no consciousness, no knowing, forever is one pure. In neither movement nor stillness, one is apart from words." (Hua - VBS 6-1983) 20. PANNĀNĀM पन्नानाम्। Bwo dwo nwo nan "To the gods and heavenly generals who protect the Dharma City, I beseech you to let fall your blessing, Reward the good, punish the evil, examine merit and offenses, So that we will cautiously cultivate and not chatter confusedly." (Hua - VBS 7-1983) 20. NAMO SIDDHĀYA Na mwo Syi two ye "Waiting to fill the vacant place in the Knowing Contentment Heaven, they live in relaxed leisure, With no thought, no worries, and no-hang-ups. When conditions ripen, they descend to be born in the Saha realm, And universally transform the multitudes, crossing over women and men." (Hua - VBS 9-1983) 21. namo devarṣīṇām| देवर्षीणाम्। Na mwo Ti pe li shai nan "Bowing to gods of the Desire Realm and Form (K±ma Dh±tu and R³pa Dh±tu), For a long life and long vision, they smelt the immortal cinnabar. The five energies complete their revolution and illumine the Great Way. After nine turnings to a pure yang body, one lives for ten thousand years." (Hua - VBS 8-1983) 22. NAMO SIDDHĀYA Na mwo Syi two ye "Waiting to fill the vacant place in the Knowing Contentment Heaven, they live in relaxed leisure, With no thought, no worries, and no-hang-ups. When conditions ripen, they descend to be born in the Saha realm, And universally transform the multitudes, crossing over women and men." (Hua - VBS 9-1983) 23. VIDYĀ Pi di ye "The Four great Heavenly Kings observe the good and evil, Commanding the ghosts and spirits, they supervise day-by-day. Calamities and blessing have no door, they are only brought forth by people. Cause and effect return in kind, you should not blame others." (Hua - VBS 10-1983) The Four Heavenly Kings are: Maintaining-the-Country (Dhirtarashtra ) who oversees the Eastern continent Purvavideha; Increasing (Virudhaka) who oversees the Southern continent Jambudvipa; Vast Eyes (Virupaksha) who oversees the Western continent Aparagodaniya; and Learned (Vaishravana) who oversees the Northern continent Uttarakuru. (Shurangama Sutra, V5: p, 149) 24. DHARĀRSĪNĀM Two la li shai nan "In the palaces of the Heaven of the Bliss from Transformation, the changes are miraculous. Their leisure and comfort s rare in the world. Clothing and goods materialize as they wish, in exactly the right amount. There is no affliction -- how much the less any grief." (Hua - VBS 11-1983) 25. ÀĀPANU She pwo nu "The Comfort from Others' Transformations has wonders without end. In bliss profuse to overflowing, one is quite at peace. Serene, with little greed and free of any passion, One amasses virtue, practices goodness, and further sets up merit." (Hua - VBS 12-1983) 26. GRAHA Jya la he "The retinue of all the gods planted the causes of blessings. Together they cultivated the good path, now they form a supreme kinship. You should know that this is not the ultimate joy. One still needs to bring forth the great resolve for Bodhi." (Hua - VBS 1-1984) 27. SAHASRAMARTHĀNĀM Swo he swo la mwo two nan "The heavenly immortals in the trichiliocosm, With patience and vigor, piously cultivate the Way. We should take refuge with and venerate both sages and common mortals To banish completely our own arrogance and pride." (Hua - VBS 2-1984) 28. namo deva-brahmaṇe| देव-ब्रह्मणे। deva-brahmaṇe Na mwo Ba la he mwo ni "We entreat the Buddhas to use their power in aiding, protecting, ad supporting us, Thereby enabling us to perfectly accomplish the Dharma deeds we do. May we swiftly reach the level of non-retreat and continue to be vigorous. In the process of selecting sage and worthy ones, names may soon be announced." (Hua - VBS 3-1984) 29. NAMO INDRĀYA Na mwo Yin two la ye "Lord of Heaven, True God, or Indra, He dispenses the provisional for the sake of the real; he is a Great Bodhisattva. Amassing the good, cultivating blessings, he practices the Six Paramitas. Brahma gods and the Sagely assemblies all regard him with esteem." (Hua - VBS 4-1984) namo buddhāya| 30. namo bhagavate 31. rudrāya 32. umāpati-33. sahitāya| namo varuṇāya| 34. namo bhagavate 35. nārāya-35. ṇāya| 37. mahā-pañcamudrā नमो देवब्रह्मणे। नमो बुद्धाय। नमो भगवते रुद्राय उमापतिसहिताय। नमो वरुणाय। नमो भगवते नारायणाय। महापञ्चमुद्रा 38. namaḥ nama-skṛtāya| 39. namo bhagavate nandi-keśvara-40. mahā-kālāya| 41. tri-pura-nagara-42.vidrāvaṇa-43.karāya| 44. adhi-muktika-45. kaśmīra-mahā-śmaśāna-46. nivā-sitāya| namo 47.mātṛ-gaṇa-sahitāya| 49. namo bhagavate 50. tathāgata-kulasya| 51. namo bhagavate 51. padma-kulasya| 52. namo bhagavate 52. vajra-kulasya| 53. namo bhagavate 53. maṇi-kulasya| 54. namo bhagavate 54. gaja-kulasya| 51. namo bhagavate 51. karma-kulasya| 51. namo bhagavate 51. ratna-kulasya| 51. namo bhagavate 51. kumāra-kulasya| 51. namo bhagavate 51. nāga-kulasya| 51. namo bhagavate 51. rāga-kulasya| नमो भगवते तथागतकुलस्य। नमो भगवते पद्मकुलस्य। नमो भगवते वज्रकुलस्य। नमो भगवते मणिकुलस्य। नमो भगवते गजकुलस्य। नमो भगवते कर्मकुलस्य। नमो भगवते रत्नकुलस्य। नमो भगवते कुमारकुलस्य। नमो भगवते नागकुलस्य। नमो भगवते रागकुलस्य। 49. namo bhagavate 50. tathāgata-kulasya| 51. namo bhagavate 51. padma-kulasya| 52. namo bhagavate 52. vajra-kulasya| 53. namo bhagavate 53. maṇi-kulasya| 54. namo bhagavate 54. gaja-kulasya| 51. namo bhagavate 51. karma-kulasya| 51. namo bhagavate 51. ratna-kulasya| 51. namo bhagavate 51. kumāra-kulasya| 51. namo bhagavate 51. nāga-kulasya| 51. namo bhagavate 51. rāga-kulasya| नमो भगवते तथागतकुलस्य। नमो भगवते पद्मकुलस्य। नमो भगवते वज्रकुलस्य। नमो भगवते मणिकुलस्य। नमो भगवते गजकुलस्य। नमो भगवते कर्मकुलस्य। नमो भगवते रत्नकुलस्य। नमो भगवते कुमारकुलस्य। नमो भगवते नागकुलस्य। नमो भगवते रागकुलस्य। 56. namo bhagavate dṛḍha-śūra[raṇa]sena-pra-haraṇa-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो 55. namo भगवते bhagavate दृढ-56. dṛḍha- शूर[र]णसेन-57. śūra[raṇa]sena- प्र-हरण-राजाय 58. pra-haraṇa-rājāya तथागतायार्हते 59. tathāgatāyārhate सम्यक्संबुद्धाय। samyaksaṁbuddhāya| 56. dṛḍha-57. śūra[raṇa]sena-58. pra-haraṇa-rājāya 59. tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते तथागतकुलस्य। नमो भगवते पद्मकुलस्य। नमो भगवते वज्रकुलस्य। नमो भगवते मणिकुलस्य। नमो भगवते गजकुलस्य। नमो भगवते कर्मकुलस्य। नमो भगवते रत्नकुलस्य। नमो भगवते कुमारकुलस्य। नमो भगवते नागकुलस्य। नमो भगवते रागकुलस्य। 60. namo bhagavate 61. amitābhāya 62. tathāgatāyārhate 64. samyaksaṁbuddhāya| नमो भगवते अमिताभाय तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate akṣobhyāya tathāgatāyārhate samyaksaṁbuddhāya नमो भगवते अक्षोभ्याय तथागतायार्हते सम्यक्संबुद्धाय। | namo bhagavate vajra-dhara-sāgara-garjine (roaring sound) tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते वज्रधरसागरगर्जिने तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate bhaiṣajya-guru-vaidūrya-prabha-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते भैषज्य-गुरु-वैदूर्य-प्रभराजाय तथागतायार्हते सम्यक्‍संबुद्धाय। namo bhagavate amogha-siddhaye tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते अमोघसिद्धये तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate 77 su-puṣpita-sālendra-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते सुपुष्पितसालेन्द्रराजाय तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate padmottara (northern-born, higher, superior, excellent) -rājāya tathāgatāyārhate samyaksaṁbuddāya| नमो भगवते पद्मोत्तरराजाय तथागतायार्हते सम्यक्संबुद्दाय। namo bhagavate vipaśyine (learned or wise) tathāgatāyārhate samyaksaṁbuddhāya "Furthermore, in the past, a Buddha named Vipashin appeared in the world. If a man or woman hears this Buddha's name, that person will eternally avoid falling into the evil paths and will always be born among people or gods, and will experience unsurpassed, wonderful bliss. नमो भगवते विपश्यिने तथागतायार्हते सम्यक्संबुद्धाय। | namo bhagavate śikhine tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते शिखिने तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate viśvabhuve (origin of the universe) tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते विश्वभुवे तथागतायार्हते सम्यक्संबुद्धाय। The Earth Store Sutra states: "Furthermore, in the past, a Buddha named Krakucchanda appeared in the world. If a man or woman hears this Buddha's name and sincerely beholds, worships, or praises him that person will become the king of the Great Brahma Heaven in the assemblies of one thousand Buddhas of the Worthy Eon, and will there receive a superior prediction." Hence, one can chant 5x "OM NAMO KRAKUCCHANDA BUDDHA SWAHA." namo bhagavate krakucchandāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते क्रकुच्छन्दाय तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate kanakamunaye tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते कनकमुनये तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate kāśyapāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते काश्यपाय तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate śākyamunaye tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते शाक्यमुनये तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate vipaśyine (learned or wise) tathāgatāyārhate samyaksaṁbuddhāya| namo bhagavate śikhine tathāgatāyārhate samyaksaṁbuddhāya| namo bhagavate viśvabhuve tathāgatāyārhate samyaksaṁbuddhāya| namo bhagavate krakucchandāya tathāgatāyārhate samyaksaṁbuddhāya| namo bhagavate kanakamunaye tathāgatāyārhate samyaksaṁbuddhāya| namo bhagavate kāśyapāya tathāgatāyārhate samyaksaṁbuddhāya| namo bhagavate śākyamunaye tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते शाक्यमुनये तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate ratna-candrāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते रत्नचन्द्राय तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate 87 ratna-ketu-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते रत्नकेतुराजाय तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate samantabhadrāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते समन्तभद्राय तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate vairocanāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते वैरोचनाय तथागतायार्हते सम्यक्संबुद्धाय। namo bhagavate vikasita-kamalottara-gandha-ketu-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते विकसितकमलोत्तरगन्धकेतुराजाय तथागतायार्हते सम्यक्संबुद्धाय। 91. ebhyo 92. namas-kṛtvā 93. imāṁ bhagavatīṁ 94. sarva-tathāgatoṣṇīṣa- 95. sitāta-patrā- 96. nāmā-parājitāṁ 97. prat 98. yaṅgirāṁ pravakṣyāmi| एभ्यो नमस्कृत्वा इमां भगवतीं सर्वतथागतोष्णी-षसितातपत्रा- नामापराजितां प्रत्यङ्गिरां प्रवक्ष्यामि। एभ्यो नमस्कृत्वा इमां भगवतीं सर्वतथागतोष्णीषसितातपत्रा- नामापराजितां प्रत्यङ्गिरां प्रवक्ष्यामि। sarva-kalikalaha-vigraha-vivāda-praśamanīm| 99. सर्वकलिकलहविग्रहविवादप्रशमनीम्। sarva- 100. bhūta-graha-nivāraṇīm |सर्व-भूत-ग्रह-निवारणीम्। sarva- paravidyācchedanīm| सर्वपरविद्याच्छेदनीम्। 105. akāla- 106. mṛtyu-paritrāyaṇīm| अकाल-मृत्यु-परित्रायणीम्। अकालमृत्युपरित्रायणीम्। 109. sarva-sattva- 110. bandhana- 111. mokṣaṇīm| सर्व-सत्त्व-बन्धन-मोक्षणीम्। 112. sarva- 114. duḥ-svapna-nāśanīm| सर्व-दुः-स्वप्न-नाशनीम्। Eradicates bad dreams

Shurangama Mantra Sanskrit Siddham 005

For the full source text of the lecture: Visit http://www.Shurangama.com/mantra/Shurangama_Mantra_Siddham_Sanskrit_with_Ven_Hua_Verses.doc --- The Shurangama Mantra is the longest mantra in Buddhism. It is also called the most magical and wonderful language. Whoever recites it will become protected by Vajra Treasury Bodhisattvas of Medicine Buddha (Akshobhya Mitrugpa). If you want to hold the mantra, you have to be sincere in your intent, rectify your mind and cultivate your body. Then you must get rid of your desire for material objects and people. Now what is meant by getting rid of your desire for material objects and people? It means to transform of all your desire for physical comforts, pleasures and things -- it means not having greed or lust but instead having simultaneous wisdom and compassion. If you can get rid of material desires, establish your intent to benefit others more than your self, make firm your determination (Bodhichitta), and be really sincere, then, in holding this mantra, you will get a response. Discussion of the entire bird's eye view of the Shurangama Mantra. Now, in the Shurangama Mantra, right from the beginning, you take refuge with all Buddhas of the Ten Directions that pervade empty space in the Dharma Realm. They you take refuge with all the Great Bodhisattvas of the Ten Directions that pervade the Dharma Realm and empty space. And then you take refuge with the Arhats, the Sages of the First Fruit through the Fourth Fruit. Then you take refuge with all the gods. Now, in taking refuge with all the gods, it doesn't mean that we are committed to following them, it just means that we respect them. We respect the gods. Actually, gods are supposed to pay homage to left-home people. Members of the holy Sangha are worthy of the offerings of gods and people. So why should you pay respects to the gods? Gods pay homage to those with virtue in the Way -- to those who have cultivated and upheld the Dharma. So they come to bow to you. But you should not become arrogant and say, 'You know, all the gods and dragons and beings of the eightfold division, all the Dharma protecting good spirits and all the gods bow to me!' You shouldn't think that way. Even if your Way-virtue is perfected, even then, what exists should be as if it is non-existent. What happens should be as if it didn't happen. Even if you have Way-virtue, you should not become attached to it. Even if you have genuine scholastic ability, you shouldn't become self-satisfied. Then you are a cultivator. Cultivators who hold and recite the Shurangama Mantra should venerate the gods and good spirits -- and even the bad spirits. That is, you should curb your arrogance. Smelt out your bad habits." Please chant one time or more the following Sanskrit Buddhist Mantras in order to help in studying and mastering these priceless Dharma wisdom-compassion teachings: Maha Prajna Paramita: Gaté Gaté Paragaté Parasamagaté Bodhi Svaha! Om Namo Vipashina Buddha Namaha! Om Namo Lion's Roar Tathagata Namaha! Om Namo Avalokiteshvara Bodhisattva Mahasattva Maha Karuni Kaya Om Sarva Abhaya. For immense memory like Ananda (who memorized all the discourses of the Buddha), chant the 37th Hand and Eye of Avalokiteshvara Bodhisattva, called the "Jeweled Sutra Hand and Eye". To assist in memorizing mantras, sutras, chants, prayers, texts and other literature in order to teach and benefit beings and to relive their suffering, please chant line 57 of the Great Compassion Mantra: Mwo He Syi Two Ye. As told by Avalokiteshvara Bodhisattva in the Dharani Sutra: "For much learning and extensive study, use the Jeweled Sutra Hasta-Netram Mantra 37 (lines 55-58). It goes like this: Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he." Om Namo Ksitigarbha Bodhisattva (Namo Di Zang Wang Pu Sa - Om Bo La Mo Ning Two Ning So Po Heh. Om Maha Prani-Dhani Svaha Om Namo Ksitigarbha Bodhisattva Maha Pranidhana Swaha, Om Namo Nitya Bhikshu Bodhichitta Bodhisattva Pranidhana Paramita Swaha. Om Ah Ksitigarbha Thlim Hum Om ah kshiti garbha thaleng hung) Gate Gate Paragate Parasamagate Bodhi Svaha! Here is the Shurangama Mantra section containing references to Tara: Namo Vipashina Shurangama Dharani Mantra Sutra Great Compassion - E Na Li Pi She Ti - She Dan Dwo Bwo Da La. Om Namo Vipashina Shurangama Mantra 1. na mwo sa dan two, 2. su chye dwo ye, 3. e la he di, 4. san myau san pu two sye, 5. na mwo sa dan two, 6. fwo two jyu jr shai ni shan, 7. na mwo sa pe, 8. bwo two bwo di, 9. sa dwo pi bi, 10. na mwo sa dwo nan, 11. san myau san pu two, 12. jyu jr nan, 13. swo she la pe jya, 14. seng chye nan, 15. na mwo lu ji e lwo han dwo nan, 16. na mwo su lu dwo bwo nwo nan, 17. na mwo swo jye li two chye mi nan, 18. na mwo lu ji san myau chye dwo nan, 19. san myau chye be la, 20. di bwo dwo nwo nan, 21. na mwo ti pe li shai nan, 22. na mwo syi two ye, 23. pi di ye, 24. two la li shai nan, 25. she pwo nu, 26. jya la he, 27. swo he swo la mwo two nan, 28. na mwo ba la he mwo ni, 29. na mwo yin two la ye, 30. na mwo pe chye pe di, 31. lu two la ye, 32. wu bwo be di, 33. swo syi ye ye, 34. na mwo pe chye pe di, 35. nwo la ye, 36. na ye, 37. pan je mwo he san mwo two la, 38. na mwo syi jye li dwo ye, 39. na mwo pe chye pe di, 40. mwo he jya la ye, 41. di li bwo la na, 42. chye la pi two la, 43. bwo na jya la ye, 44. e di mu di, 45. shr mwo she nwo ni, 46. pe syi ni, 47. mwo dan li chye na, 48. na mwo syi jye li dwo ye, 49. na mwo pe chye pe di, 50. dwo two chye dwo jyu la ye, 51. na mwo be tou mwo jyu la ye, 52. na mwo ba she la jyu la ye, 53. na mwo mwo ni jyu la ye, 54. na mwo chye she jyu la ye, 55. na mwo pe chye pe di, 56. di li cha, 57. shu la syi na, 58. bwo la he la na la she ye, 59. dwo two chye dwo ye, 60. na mwo pe chye pe di, 61. na mwo e mi dwo pe ye, 62. dwo two chye dwo ye, 63. e la he di, 64. san myau san pu two ye, 65. na mwo pe chye pe di, 66. e chu pi ye, 67. dwo two chye dwo ye, 68. e la he di, 69. san myau san pu two ye, 70. na mwo pe chye pe di, 71. bi sha she ye, 72. jyu lu fei ju li ye, 73. bwo la pe la she ye, 74. dwo two chye dwo ye, 75. na mwo pe chye pe di, 76. san bu shr bi dwo, 77. sa lyan nai la la she ye, 78. dwo two chye dwo ye, 79. e la he di, 80. san myau san pu two ye, 81. na mwo pe chye pe di, 82. she ji ye mu nwo ye, 83. dwo two chye dwo ye, 84. e la he di, 85. san myau san pu two ye, 86. na mwo pe chye pe di, 87. la dan na ji du la she ye, 88. dwo two chye dwo ye, 89. e la he di, 90. san myau san pu two ye, 91. di pyau, 92. na mwo sa jye li dwo, 93. yi tan pe chye pe dwo, 94. sa dan two chye du shai ni shan, 95. sa dan dwo bwo da lan, 96. na mwo e pe la shr dan, 97. bwo la di, 98. yang chi la, 99. sa la pe, 100. bwo dwo jye la he, 101. ni jye la he, 102. jye jya la he ni, 103. ba la bi di ye, 104. chr two ni, 105. e jya la, 106. mi li ju, 107. bwo li dan la ye, 108. ning jye li, 109. sa la pe, 110. pan two nwo, 111. mu cha ni, 112. sa la pe, 113. tu shai jya, 114. tu syi fa, 115. bwo na ni, 116. fa la ni, 117. je du la, 118. shr di nan, 119. jye la he, 120. swo he sa la rau she, 121. pi dwo beng swo na jye li, 122. e shai ja bing she di nan, 123. na cha cha dan la rau she, 124. bwo la sa two na jye li, 125. e shai ja nan, 126. mwo he jye la he rau she, 127. pi dwo beng sa na jye li, 128. sa pe she du lu, 129. ni pe la rau she, 130. hu lan tu syi fa, 131. nan je na she ni, 132. pi sha she, 133. syi dan la, 134. e ji ni, 135. wu two jya la rau she, 136. e bwo la shr dwo jyu la, 137. mwo he bwo la jan chr, 138. mwo he dye dwo, 139. mwo he di she, 140. mwo he shwei dwo she pe la, 141. mwo he ba la pan two la, 142. pe syi ni, 143. e li ye dwo la, 144. pi li jyu jr, 145. shr pe pi she ye, 146. ba she la mwo li di, 147. pi she lu dwo, 148. bwo teng wang jya, 149. ba she la jr he nwo e je, 150. mwo la jr pe, 151. bwo la jr dwo, 152. ba she la shan chr, 153. pi she la je, 154. shan dwo she, 155. pi ti pe, 156. bu shr dwo, 157. su mwo lu bwo, 158. mwo he shwei dwo, 159. e li ye dwo la, 160. mwo he pe la e bwo la, 161. ba she la shang jye la jr pe, 162. ba she la jyu mwo li, 163. jyu lan two li, 164. ba she la he sa dwo je, 165. pi di ye, 166. chyan je nwo, 167. mwo li jya, 168. ku su mu, 169. pe jye la dwo nwo, 170. pi lu je na, 171. jyu li ye, 172. ye la tu, 173. shai ni shan, 174. pi je lan pe mwo ni je, 175. ba she la jya na jya bwo la pe, 176. lu she na, 177. ba she la dwun jr je, 178. shwei dwo je, 179. jya mwo la, 180. cha che shr, 181. bwo la pe, 182. yi di yi di, 183. mu two la, 184. jye na, 185. swo pi la chan, 186. jywe fan du, 187. yin tu na mwo mwo sye.

Siddham script, the oldest writing system originating from India and used in Buddhism to represent sacred sounds, serves as the representation of the patron deities in the Japanese zodiac. Applying Stuart Hall's (1997) theory of representation, which posits the idea of language as a medium of meaning creation in culture, this article aims to explain how the Siddham script was adapted by the Japanese people to maintain the traditions of their ancestors in spiritual aspects especially in their zodiac calendar system. This study uses a qualitative descriptive approach according to Abdussamad (2021) with a literature study method to analyze the symbolic relationship between Siddham script and Buddhist deities. The results from the tables and data presented by the researcher prove that the Siddham script, apart from being a religious communication tool, serves as a deeply rooted cultural symbol in Japanese society that serves to connect each individual with the spiritual patron deity of Buddhism according to his or her year of birth. This highlights the importance of the Siddham script in strengthening Japanese religious identity through symbolism and cultural meaning. Keywords: Buddhist deities; Japanese culture; representations; Siddham script; zodiacs Mirror link:  https://ejournal.unitomo.ac.id/index.php/ayumi/article/view/9223

Śata- piṭaka Series ,  Indo - Asian Literatures Vol . 247

Jangamwadi Math Collection Filename: 'Siddhanta Shikhamani Bhagavad Gitayoh Mimamsa By Siddham Panditaradhya Shivacharya 2004 Chikkamagalore - Shrimad Virashaiva Sadbodhan Sanstha'

For the full source text of the lecture: Visit http://www.Shurangama.com/mantra/Shurangama_Mantra_Siddham_Sanskrit_with_Ven_Hua_Verses.doc The Shurangama Mantra is the longest mantra in Buddhism. It is also called the most magical and wonderful language. Whoever recites it will become protected by Vajra Treasury Bodhisattvas of Medicine Buddha (Akshobhya Mitrugpa). If you want to hold the mantra, you have to be sincere in your intent, rectify your mind and cultivate your body. Then you must get rid of your desire for material objects and people. Now what is meant by getting rid of your desire for material objects and people? It means to transform of all your desire for physical comforts, pleasures and things -- it means not having greed or lust but instead having simultaneous wisdom and compassion. If you can get rid of material desires, establish your intent to benefit others more than your self, make firm your determination (Bodhichitta), and be really sincere, then, in holding this mantra, you will get a response. Discussion of Line 143 E li ye dwo la ARYA TĀRĀ ārya-tārā Arya Tara आर्यतारा. It is recommended in Ayurvedic medicine by the famous 550 A.D. Buddhist Ayurvedic physician Upasaka Vaidya Vagbhata to chant this line "Namo Arya Tara". Source: Sanskrit Ayurvedic Medicine classic Astanga Samgraha of Vagbhata. Great Compassion Mantra of Avalokiteshvara Guan Yin Chenrezig Tara OM TARÉ TUTTARÉ TURÉ SVAHA. Please chant one time or more the following Sanskrit Buddhist Mantras in order to help in studying and mastering these priceless Dharma wisdom-compassion teachings: Maha Prajna Paramita: Gaté Gaté Paragaté Parasamagaté Bodhi Svaha! Om Namo Vipashina Buddha Namaha! Om Namo Lion's Roar Tathagata Namaha! Om Namo Avalokiteshvara Bodhisattva Mahasattva Maha Karuni Kaya Om Sarva Abhaya. For immense memory like Ananda (who memorized all the discourses of the Buddha), chant the 37th Hand and Eye of Avalokiteshvara Bodhisattva, called the "Jeweled Sutra Hand and Eye". To assist in memorizing mantras, sutras, chants, prayers, texts and other literature in order to teach and benefit beings and to relive their suffering, please chant line 57 of the Great Compassion Mantra: Mwo He Syi Two Ye. As told by Avalokiteshvara Bodhisattva in the Dharani Sutra: "For much learning and extensive study, use the Jeweled Sutra Hasta-Netram Mantra 37 (lines 55-58). It goes like this: Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he." Om Namo Ksitigarbha Bodhisattva (Namo Di Zang Wang Pu Sa - Om Bo La Mo Ning Two Ning So Po Heh. Om Maha Prani-Dhani Svaha Om Namo Ksitigarbha Bodhisattva Maha Pranidhana Swaha, Om Namo Nitya Bhikshu Bodhichitta Bodhisattva Pranidhana Paramita Swaha. Om Ah Ksitigarbha Thlim Hum Om ah kshiti garbha thaleng hung) Gate Gate Paragate Parasamagate Bodhi Svaha! Here is the Shurangama Mantra section containing references to Tara: Namo Vipashina Shurangama Dharani Mantra Sutra Great Compassion - E Na Li Pi She Ti - She Dan Dwo Bwo Da La. Om Namo Vipashina Shurangama Mantra 1. na mwo sa dan two, 2. su chye dwo ye, 3. e la he di, 4. san myau san pu two sye, 5. na mwo sa dan two, 6. fwo two jyu jr shai ni shan, 7. na mwo sa pe, 8. bwo two bwo di, 9. sa dwo pi bi, 10. na mwo sa dwo nan, 11. san myau san pu two, 12. jyu jr nan, 13. swo she la pe jya, 14. seng chye nan, 15. na mwo lu ji e lwo han dwo nan, 16. na mwo su lu dwo bwo nwo nan, 17. na mwo swo jye li two chye mi nan, 18. na mwo lu ji san myau chye dwo nan, 19. san myau chye be la, 20. di bwo dwo nwo nan, 21. na mwo ti pe li shai nan, 22. na mwo syi two ye, 23. pi di ye, 24. two la li shai nan, 25. she pwo nu, 26. jya la he, 27. swo he swo la mwo two nan, 28. na mwo ba la he mwo ni, 29. na mwo yin two la ye, 30. na mwo pe chye pe di, 31. lu two la ye, 32. wu bwo be di, 33. swo syi ye ye, 34. na mwo pe chye pe di, 35. nwo la ye, 36. na ye, 37. pan je mwo he san mwo two la, 38. na mwo syi jye li dwo ye, 39. na mwo pe chye pe di, 40. mwo he jya la ye, 41. di li bwo la na, 42. chye la pi two la, 43. bwo na jya la ye, 44. e di mu di, 45. shr mwo she nwo ni, 46. pe syi ni, 47. mwo dan li chye na, 48. na mwo syi jye li dwo ye, 49. na mwo pe chye pe di, 50. dwo two chye dwo jyu la ye, 51. na mwo be tou mwo jyu la ye, 52. na mwo ba she la jyu la ye, 53. na mwo mwo ni jyu la ye, 54. na mwo chye she jyu la ye, 55. na mwo pe chye pe di, 56. di li cha, 57. shu la syi na, 58. bwo la he la na la she ye, 59. dwo two chye dwo ye, 60. na mwo pe chye pe di, 61. na mwo e mi dwo pe ye, 62. dwo two chye dwo ye, 63. e la he di, 64. san myau san pu two ye, 65. na mwo pe chye pe di, 66. e chu pi ye, 67. dwo two chye dwo ye, 68. e la he di, 69. san myau san pu two ye, 70. na mwo pe chye pe di, 71. bi sha she ye, 72. jyu lu fei ju li ye, 73. bwo la pe la she ye, 74. dwo two chye dwo ye, 75. na mwo pe chye pe di, 76. san bu shr bi dwo, 77. sa lyan nai la la she ye, 78. dwo two chye dwo ye, 79. e la he di, 80. san myau san pu two ye, 81. na mwo pe chye pe di, 82. she ji ye mu nwo ye, 83. dwo two chye dwo ye, 84. e la he di, 85. san myau san pu two ye, 86. na mwo pe chye pe di, 87. la dan na ji du la she ye, 88. dwo two chye dwo ye, 89. e la he di, 90. san myau san pu two ye, 91. di pyau, 92. na mwo sa jye li dwo, 93. yi tan pe chye pe dwo, 94. sa dan two chye du shai ni shan, 95. sa dan dwo bwo da lan, 96. na mwo e pe la shr dan, 97. bwo la di, 98. yang chi la, 99. sa la pe, 100. bwo dwo jye la he, 101. ni jye la he, 102. jye jya la he ni, 103. ba la bi di ye, 104. chr two ni, 105. e jya la, 106. mi li ju, 107. bwo li dan la ye, 108. ning jye li, 109. sa la pe, 110. pan two nwo, 111. mu cha ni, 112. sa la pe, 113. tu shai jya, 114. tu syi fa, 115. bwo na ni, 116. fa la ni, 117. je du la, 118. shr di nan, 119. jye la he, 120. swo he sa la rau she, 121. pi dwo beng swo na jye li, 122. e shai ja bing she di nan, 123. na cha cha dan la rau she, 124. bwo la sa two na jye li, 125. e shai ja nan, 126. mwo he jye la he rau she, 127. pi dwo beng sa na jye li, 128. sa pe she du lu, 129. ni pe la rau she, 130. hu lan tu syi fa, 131. nan je na she ni, 132. pi sha she, 133. syi dan la, 134. e ji ni, 135. wu two jya la rau she, 136. e bwo la shr dwo jyu la, 137. mwo he bwo la jan chr, 138. mwo he dye dwo, 139. mwo he di she, 140. mwo he shwei dwo she pe la, 141. mwo he ba la pan two la, 142. pe syi ni, 143. e li ye dwo la, 144. pi li jyu jr, 145. shr pe pi she ye, 146. ba she la mwo li di, 147. pi she lu dwo, 148. bwo teng wang jya, 149. ba she la jr he nwo e je, 150. mwo la jr pe, 151. bwo la jr dwo, 152. ba she la shan chr, 153. pi she la je, 154. shan dwo she, 155. pi ti pe, 156. bu shr dwo, 157. su mwo lu bwo, 158. mwo he shwei dwo, 159. e li ye dwo la, 160. mwo he pe la e bwo la, 161. ba she la shang jye la jr pe, 162. ba she la jyu mwo li, 163. jyu lan two li, 164. ba she la he sa dwo je, 165. pi di ye, 166. chyan je nwo, 167. mwo li jya, 168. ku su mu, 169. pe jye la dwo nwo, 170. pi lu je na, 171. jyu li ye, 172. ye la tu, 173. shai ni shan, 174. pi je lan pe mwo ni je, 175. ba she la jya na jya bwo la pe, 176. lu she na, 177. ba she la dwun jr je, 178. shwei dwo je, 179. jya mwo la, 180. cha che shr, 181. bwo la pe, 182. yi di yi di, 183. mu two la, 184. jye na, 185. swo pi la chan, 186. jywe fan du, 187. yin tu na mwo mwo sye.

SKT 340 Shurangama Mantra

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Administrative Source Indira Gandhi National Centre for the Arts, Delhi ( IGNCA ) Identifier 915 Title Seminar on Akshar Vinayasa: Demonstration by Siddham Script Alternative IGNCA-915-VHS Medium Video Home System; TOSHIRA (DYNAREC E-180) ExtentOriginal 01:38:29 Spatial India International Centre, New Delhi Temporal Seminar Created 06.12.1988 and 09.12.1988 Rights IGNCA Descriptive Subject Calligraphy Keywords Akshar Vinayasa, Ggoko Nagara, Siddham Script, Chinese, Japanese, India, Description The video contains a seminar on Akshar Vinayasa: Demonstration by Siddham Script, written in Sanskrit by Mr. Ggoko Nagara, held at India International Centre, New Delhi. Artist Mr. Ggoko Nagara Type Video Home System ( VHS ) Language English Technical Codec Name H.264 / AVC / MPEG-4 AVC / MPEG-4 part 10 Data Rate 641.686000 Kbit/s Frame Rate 25.0 Sampling 4:2:0 Aspect Ratio 4:3 Duration 1:38:29.013333 Dimension 640*480

Aksara Siddham, sistem penelitian tertua yang berasal dari India dan digunakan dalam Buddhisme untuk mewakili suara-suara sakral, berfungsi sebagai representasi dewa-dewi pelindung dalam zodiak Jepang. Dengan menerapkan teori representasi dari Stuart Hall (1997), yang mengemukakan ide bahasa sebagai media kreasi makna dalam budaya, artikel ini bertujuan menjelaskan bagaimana aksara Siddham diadaptasi oleh masyarakat Jepang untuk mempertahankan tradisi nenek moyang mereka dalam aspek spiritual terutama dalam sistem kalender zodiak mereka. Studi ini menggunakan pendekatan deskriptif kualitatif menurut Abdussamad (2021) dengan metode studi pustaka untuk menganalisis hubungan simbolik antara aksara Siddham dan dewa-dewi Buddha. Hasil dari sajian tabel dan data peneliti membuktikan bahwa aksara Siddham, selain sebagai alat komunikasi religius, berfungsi sebagai simbol budaya yang mengakar kuat dalam masyarakat Jepang yang berfungsi menghubungkan tiap individu dengan dewa pelindung spiritual Buddhisme sesuai dengan tahun kelahirannya. Hal ini menyoroti pentingnya aksara Siddham dalam memperkuat identitas religius Jepang melalui simbolisme dan makna budaya.  Kata kunci: aksara Siddham; budaya Jepang; dewa Buddha; representasi; zodiak.